The five categories are: Women as Victims of Male Violence, Married Women as Victims of the Colonial Process, Women as a Social Construction in the Family, Women as Universal Dependents, and Women as Subsumed under Religion. These categories share a common aspect: they are based on generalizations. These generalizations assume that “all the third world women have similar problems and needs.” (63). Moreover, she states that “practices which characterize women’s status and roles vary according to class” (e.g. she gives the example of how Egyptian housewives have different interests and better ways of living than their maids – because of class, of course, however, when studied by Western feminists, they are grouped together). Furthermore, Mohanty describes that the main problem of the Western feminists’ notions about women in the third world is that “it assumes an ahistorical, universal unity between women based on a generalized notion of their subordination” (64). To conclude, Mohanty urges that the discourse on women in the third world cannot be based on ahistorical categories and/or universalistic
The five categories are: Women as Victims of Male Violence, Married Women as Victims of the Colonial Process, Women as a Social Construction in the Family, Women as Universal Dependents, and Women as Subsumed under Religion. These categories share a common aspect: they are based on generalizations. These generalizations assume that “all the third world women have similar problems and needs.” (63). Moreover, she states that “practices which characterize women’s status and roles vary according to class” (e.g. she gives the example of how Egyptian housewives have different interests and better ways of living than their maids – because of class, of course, however, when studied by Western feminists, they are grouped together). Furthermore, Mohanty describes that the main problem of the Western feminists’ notions about women in the third world is that “it assumes an ahistorical, universal unity between women based on a generalized notion of their subordination” (64). To conclude, Mohanty urges that the discourse on women in the third world cannot be based on ahistorical categories and/or universalistic